Category Archives: Japji Sahib Vichaar

Sidhas asked, why there was need for karta purkh, mantar could have ended up like ikongkar satnam. Guru ji replied, naam akhar can be also referred to deh dari in the society..everyone has a name…people would have abused mantar that was given by akaal purkh to me by attaching naam akhar to this mortal being.

Gyani ji added to guru ji notion and gave modern time example to reinforce guru ji’s point- how sarsaie waley used gurbani as their propaganda in gurbani there is mention of this tuk- Sant Sajan bhaie Sarsaie Poora Gur Taie Jani ||.

Sarsia mat (school of thought) spread misinformation that saints only born in sarsaie(area) and in their mat.

Guru ji said just to avoid confusion of people and telling this world that satnam i have recited it’s not for any mortal being, it’s an attribute belongs to Akaal Purkh and reinforce that point karta was added to the mantar because he is creator of this universe. Sidhas agreed with Guru ji and said now we understood but now please you tell us why there was a need to add purkh with karta? Guru ji said, if i were to say akhar karta then more emphasis could have put on karta(creator)- people could have interperted in various ways ie- creator of gold, creator of pots, creator of shastra.. then everyone would have used the word “i am karta” ” i m a karta”. .. these karta’s (creation out of man made) are temporal…that’s why i have used purkh (pooran/enlightner) so to avoid confusion and misinterperation of word karta which can be referred in the context of man made creation.

Aeho Jag Sach Ki Hai Khotri Sachaie Ka Vich Vas ||

Wordly karta’s(creators) for example if they made gold..creator is not in the gold however when we look at vahiguroo(creator of this universe).. he the creator exist in his creation as well.

Sidhas were satisfied with guru ji’s explanation, however they went further and said – if a person recites- Ikongkar satnaam kartapukh everyday, wouldn’t that person can acheive salvation. Guru ji smiled and said- even meditation of ikongkar is enough to get bhramgyan..however, guru ji stressed on mantar had to be completed(sampuranta) according to akaal purkh hakum. Guru ji said, if i were to end the full mantar from ikongkar to karta purkh. There is Sankhia mat(school of thought) considers a mortal being (jev) to be Purkh. They would have used their means to misinterperate mantar and claimed that I have supported their school of thought.

They consider mortal being jev who is made of 24 tat vadi(elements) – 5 gyan indrai’s/5 senses, 5 karam indrai, 5 asthol (tat)elements, 5 sukhsaum(subtle) elements, man(mind), tridha , ahankar, mani tat and pardan is equal to 24 elements which human is made of. 25th element is jev atma(soul). They consider jev atma to be akaal purkh which is not correct. Jev atma is not paratma(supreme soul) because of antish karan(acculmations of thoughts, desires, karmas).

Gyani further stressed, when jiv atma has to face death(kaal) and be in fear. Jiv atma(individualstic soul) screams in pain. Then how jev atma this mortal being can be purkh. A person who is feared cannot be purkh(paratma) because he is bhau(fear) not Nirbhau.

Guru ji said, that’s why i had to add Nirbhau after karta purkh because only god is free from fear.

Sidhas were satisfied, and further asked why there was a need of addition of nirvair- Guru ji replied by giving example of harnakash. When he came in this world. He started claiming – Jalaie Harnakash, Thalie Harnakash (I am god), that i m not fear from anyone. People thought of him as a God however he didn’t have all god’s(sargun) attributes in him only he claimed he was nirbhau, Nirvair and that was not enough. Guru ji then gave another example of ravan. Even he claimed to be fearless(Nirbhau) by getting occult powers. These people on top of that, they start being rebellion against god’s creation like for example- if someone didn’t them worship they would be their enemy. Now if they were enemy, how could they have nirvair(without hate) attribute in them which is opposite to Vair(dushmani).

Sidhas were satisfied with Guru ji explanation but asked mantar could have ended until Nirvair. Why there was need for “akaal” ??

They say- This person came in will of god. They consider enemy as their owns.

They consider creation as vahiguroo’s creation. They don’t have vair(rebellion nature) against anyone.

However guru ji said, even saints, guru’s have to go from this world. Death takes them. But there is a difference between holy person going and normal person going just how cat(death) treats her kitten ie- pick them up and nourish them nicely but with the same teeeth how she tears apart her haunt. Guru’s/saints are nirvair but they are not akaal (timeless) because they have to go one day, even their physical being ( made of 5 main elements) has to face death.

That’s why i have written Akaal because free from death(kaal) can only be akaal purkh.

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tape 9 out of 81.

Sidhas asked, why there was a need to add morat, mantar could have ended up at Ikongkar to Akaal?

Guru ji replied, according to kaal vadi vishaikekh matt. They consider kaal(past, present,further/death) to be Akaaal. If moorat wouldn’t be attached with akaal then this school of thought would have accused me to use their akhar and would have misinterpertated.

According to vaikhyaran- Moraat can be also said as Amoorat be- free from morat and it’s timeless. Kaal which they(vishaikekh matt) consider akaal(god) concepts get debunked when whole bhramand(realms) get destroyed.

Siri guru gobind singh ji mentions in dasam guru granth:

Kalan Ko Kaal, Maha Kalan Ko Kaal hai ||

Guru Ji, further said there was need for moorat/amorat because when vahiguroo creates subtle elements and still havent created 5 asthohol tats(elements). Point where god creates 5 subtle elements before 5 subtle elements and 5 asthohol elements have merged that point you guys have consider consider Akaal. That’s why i have added Moraat/Amoorat because akaal is free from time, space, point, birth, death.

Sidhas were satisfied and further asked, why there was a need of “Ajooni”?? Mantar should have ended from ikongkar to akaal morat?

Guru ji replied, the reason there was need to add ajooni because according to kayka mat(school of thought) who consider moorat to be anu(molecules) and cannot be seen but yogis with their surati(higher consciousness) can see such molecules replicating from which whole universe is made.

Guru ji said, even if such molecules are consider moorat then they still take birth because of their vary nature of replication.

So if i would have ended up mantar until moorat then people would have been confused and more emphasis were drawn to moraat which according to kayak school of thought is molecule and according to other school of thoughts, they don’t beleive in god they only beleive whole universe is made of molecules.

Guru Ji said, that’s why I had to add further and link moraat with ajooni so mantar stays firmly at vahiguroo not get carried away elsewhere.

Sidhas were satisfied and further asked, why there was a need of “Saihbhangh”??

Mantar should have ended from ikongkar to saihbhangh?

Guru ji replied, ajooni (does not take birth or die, or be in reincarnation/incarnation). Guru ji asked, do you know when maya took birth ? They said, no we don’t. Guru ji said, maya did not take birth and is also ajanmi( does not take birth or die). That’s why if mantar would have ended in ajoni then people might consider i have referred to maya as ajooni in this context of mantar since maya does not take birth. Maya takes nourishment(light) from Vahiguroo this is called partya parkash. However, Vahiguroo is sutae parkash- the actual source.

Gyani ji gave example – Fans are running, Tubes are running are consider as partya parkash because they are taking parkash(light) from an electric current. When electric current is gone, tubes and fans are shut off. Light tubes itself cannot give light.

Guru ji said, that’s why i had to add- Saihbhangh because maya being ajoooni takes light from an source(God) but it’s not source itself. Vahiguroo itself is sutya parkash. Vahiguroo does not need to take parkash from anybody but maya needs parkash. If Vahiguroo takes away its nourishment(light) given to maya then maya gets destroyed.

Sidhas were satisfied with this answer but further inquired, Why have you added “Gur” Akhar after saihbhangh??

There are school of thoughts who considers sun, moon, stars, lightning as saihbhang because of their nature of satuya parkash since sun, moon gives light to this earth by itself. Their intellect is just limited to that and consider sun, moon, stars, lightining as god and start worshipping them as soraj devta, shakti devi being lightning and forgetten about these things are creations of akaal purkh they are just like maya who also gets light from vahiguroo. Vahiguroo whenever wishes can take nourishment back.

To get rid of this doubt(duabta) and this duality of people. I had to use Gur Akhar which means Vahiguroo. Vahiguroo give nourishments to above all these things.

Guru ji said further, i have finished up this mantar with Parsad because Gur akhar was not complete. Parsad means- anand, kirpa(grace). Only with grace(parsad) of true Guru – Knowledge of god can be acquired.

Guru Ji then explained ik, went back to starting point since starting and ending akhars are extremely important in this mantar.

Guru ji explained how end akhar of this mantar is linked with “ik” “ongkar”. He said in this world there are people who misinterpert parsad – anand and start devaluing anand word by using it soo loosely- I felt anand after eating, after resting, after bhog (sexual intercourse). People have consider such things as anand start calling vishey and bhog acts as anand. And there you have yogis who considers spike of bliss when they take their surat(concentration) on upper realms as supreme bliss. But when their surat gets down that spike of bliss(anand). Hence, it’s called yoga anand.

That’s why at starting i had to add ik – bhrama anand(supreme bliss) and also added ongkar to make it as first vak- Ikongkar because Vahiguroo is ik and one is also vahiguroo’s maya. To avoid people drifting away towards maya i have added ongkar and also added- sat is because vahiguroo being truth in three kaals(Treh Kaal).
At this point sidhas after listening to such an lengthy divine discourses and completely being numb to Guru ji responses to their challenges. Sidhas all fell at Guru Ji’s feet.
Dhan Siri Guru Nanak Dev Ji

Ie- Chandar Ma(Moon), Soraj(Sun), Tarie(Stars), Asmni Bijli(Lightning on the sky), and even intellect of being gets parkash (light) from ongkar. Also our sight, ears, sound all gets nourishment(parkash/light) from ongkar.

Gyani further gives example of kohinoor hira(diamond)how it radiants an light in dark naturally without any need of electric mechanisim..ongkar/akaal purkh gives light to everyone without getting light or help from others.

Gyani further talked about sidhas, how they lived in mountains. There were 84 sidhas and were chelas of gorak nath. Gorak Nath himself requested Siri Guru Nanak dev ji to have discussion with his chelas. Gorak Nath shared his greif with guru ji regarding his chelas who they were abusing spiritual powers and became very egoistcal(ahankaris) that they were not even listening to me.

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tape- 7 out of 81.Guru ji explained:

Adhakari anuband (Being who can read mool mantar and do seva of siri guru granth sahib). Satnam is adhakari anuband of ikongkar.. Guru ji explained a person who does not forget god 24 hours and does recitation of “Sat Nam” has a right(adhakari) to recite mool mantar.

Adhkari has 4 characteristics, if these characteristics are not present then person is not adhkari/does not have right.

1. Bibek -Recnognizing reality- world is false, god was truth/is truth and will be truth, one that knows one self by negating ignorance is bibek.`

2. Vairaag- God itself is deattached(vairaagi) because there is no maya, in order for person to meet god. That person must also have vairaag – nirlaip from maya(free from materialstic/superfical things).

Guru ji went on further and explained- Paryougan Anuband- Nirbhau and Nirvair is Paryuogan Anuband. Nirbhau state is free from birth and death and Nirvair state is reaching Atma. Guru ji said, accomplishing infinite happiness and parmanand(supreme bliss) is paryoagan anuband of mool mantar.

Guru ji then explained – Sabhand Anuband- Akaaal morat and Ajooni Saihbhangh is sabhand anuband. Ajooni is free from reincarnations, Saihbhangh has `parkashak attributes. One can acquire such parkash(light) from vedas, granths. Saihbhangh is pirthpadak(knower of bhram attributes). Akaal is free from time, birth/death and Moorat is hasti is worth knowning is prithpad. Akaal Morat and Ajooni saihbhang are related with each other they are bhod and bhodak where Bhod which means attribute / Bhodak means name, pirthpadak and pirthpad.

Guru ji then said to sidhas all these 4 anubands -1) – Adhakari Anuband 2. Visha Anubhand 3. Sabhand Anuband. 4. Paryougan Anuband that you received in the Sermon cannot be accomplished by Guru Di Kirpa(Grace of True Guru). Thus Mantar ends with “Gurparsad” (grace of true guru).

Sidhas after listening to this sermons- said to guru ji we are not fully satisfied with this sermon. We still have doubts. Guru ji said – without hestitation ask any questions you have regarding this.

Sidhas then told, all the mantars so far had 4 dosh in them . We are wondering if mantar you reciten (Ikongkar Satnam Karta Purkh Nirbhau Nirvair Akaal Morat Ajoni Saihbhang Gurparsad ||) also has 4 dosh( subtle errors) in it???. Guru ji said – no it does not have those 4 dosh( subtle errors)

4. Guravta Dosh- It means something which has been over complimented(upma)/something blown out of proportion.

Sidhas asked Guru ji again if these four things exist in your mantar? Guru ji said- these dosh are not present in the mantar.

Sidhas then asked more questions to guru ji so they can find any subtle errors in guru ji mantar.

Sidhas said, we do understand – Ik which is advait saroop(non-duality) and ongkar is parkashak of every being and god its in nirgun form. You wrote – “Satnam”. According to our school of thought- mantar should have been completed until Ik ongkar Sat why there was a need to add Naam to make it Sat Naam?

Sidhas asked this question to an intention to find 4 faults (dosh) in this and prove guru ji wrong and make guru ji our chela.

Guru ji then replied, if i were to write Ikongkar Sat itself that would have been incomplete like for example if i were to say- this is sweet, this is sweet you will eventually ask me – what is sweet? similarly to make complete sense of mantar- I have added Naam because Naam is parsid(popular) in all the realms.

Sat akhar is also used in different school of thought ie- nayak mat. Nayak Mat consider Sat to be only sky(ether) because it does not get ever destroyed and born out of tamogun. They also consider being to be Sat because of generations kept coming..that’s how world kept surviving. Guru ji said- I wanted to use Sat to describe an attribute of God. But to avoid confusion and also this mat would have over-flattered themselves by telling that i have supported their school of thought by using sat and would have spread misinformation that sat means – sky and being.

3.According to yog mat, their usage of ong/oam kar- When they recite ong, ong, ong. With their breath using Ira(left nostril vein), Pingla (right nostril vein), Sukhmana (Center vein which connect ira and pingla together). Using Ira Vein yogis inhale while recite recite ong ong 12 times with their breath and they stop their breath while reciting 16 times ong ong then they bring it down while reciting ong ong 12 times and exhale it and the same procedure is followed while they recite it with pingla(right nostril vein) this helps them to take their breath to tenth door( dasam dwar chakra).

4. According to Vaishnu mat: they use ong/aom kar to desire to get whatever they wish from God.

6. Ongkar has it’s attributes : av – A(palna/nourishment), V(Rakhiya/Protection). Where nourishment is known as jog, and protection is known as khem. Now even jog and khem gets divided into two categories:

One category is people who did jap of ongkar with sahikham bhavna(desire for worldly stuff- son, money, status) that is jog, then same people further jap of ongkar for khem(protection).

Second category: Second category is people who do jap of ongkar with nishkham (without expecting anything in return). God gives seven divine phases of knowledge(jog) and it’s protection (khem).

a) Good Wish- I am abide by the wishes of the great person. Should I ask him how ignorance is removed such a feeling is known as Good Wish.

b).Good Consideration: To adopt good qualities after having throught over his word and to renounce demerits.

c) Tanun Mansa: To Turn thoughts and instincts into subtle form through meditation and penances and remove Haume, ego.

d). Satvapati: To have gained knowledge about the soul to consider the world untrue, non living and house of pain. To Treat all visible like a dream and feel non-existing.

e) Asanshkit: As human while in “sukhupati” is insight the Sun of Bliss having no sensations for outer pleasure or pain. All doubts and apprehensions removed imaging about conduct over goes above the daily needs of food, drink, hunger, thrists and the quality of happiness and sorrow.

f) Padarth- Bhami- God is not separate from me. He recognises his roots orginal source. Forgets about body needs and actions whether or not you get food gets immaterial and he is content without eating any thing. No ripple in the realm of desire transcedents worldly behaviours are disciplines.

g) Turia Avastha (satvi bhumika/7th realm)- God is visible everywhere looks upon himself distinct and orginal to deeper spiritual knowledege. This is seventh phase of knowledge called Turia. Knowner of the Divine Being is always imbued with his own soul the pure being and lives in him.

7 and 8 arths were not mentioned in gyani ji tapes or it may have been mentioned in the tape..due to subtle mentioning of meaning 7 and 8 arths(meaning). I might have missed it. I appolize for that.

“Sat” “Naam” is divided into Bhod which means attribute / Bhodak means name..whereas Sat is Bhod(attribute) and Naam is bhodak…

Sat is Satya(truth) which resides in everybody. Sat saroop of Vahiguroo is Naam. Naam- Ongkar. Ongkar is “Satnaam”.

Satnaam is popular in all three lokas.

Then Siri Guru Nanak Dev ji explained Karta Purkha meaning to sidhas:

Karta- Doer/creator. Vahiguroo is karta of three lokas, divinity(Dieties), realms, 84 million reincarnations and gives vital force, food, air, water, earth, ether, fire etc etc so that being can survive.

Vahiguroo is karta and his creations are “Karaj”.

Purkh- Purkh is Pooran. Only Akaal “Purkh” is only real purkh.. purkh is vachan of pati, we are his istraiye (wives/patni’s).

To reinforce Guru Ji updesh,

gyani ji shares an sakhi once in ludhiana, there was gurmukh/mahapursh bhramgyani saint named- baba ban batta. Baba ji always used to hold an ban(arrow) and wear khadar cloth to cover up and all day used to wander around like mastna in the village .

In close by village, there was another female saint bhramgyani – named Chando. Chando also used to wander around naked in the village. Everyone respected her, they all knew she was very high elevated saint. When baba ban batta came in her village, saint chando quickly get a cloth from someone to cover herself and bow down(matha taiked) to baba ban batta. Upon this incident, one shopkeeper was suprised to see this incident and asked her, why you cover yourself only when he comes not other times you don’t feel shy infront of us.

She replied in carefree tone, are you people even bandaie/males? you people are still istraie roop (wives) roop. Only baba ban batta is purkh(real mard/man) because he is bhram gyani. He did bhagti of that akaal purkh that akaal purkh attributes came in him. He also became purkh..

Guru ji further explains,

purkh- pur(r) like there soo many poris(realms) including realms. akaal purkh is every where as (kh)sky because he is creator, saver, destroyer.

Gyani explains,

that purkh word is refered to satguru ie- Satpurkh, mahatama(saint/bhramgyani)ie- Mahapurkh in Sargun form (human form of god).

When one does jaap of nirbhau(akaal purkh), akaal purkh gives that person that attribute- nirbhau(free from fear).

There are many people who claim themselves fearless ie- harnakash and others. They claimed themselves to be God(Nirbhau). Nirbhau(god) trascedents its attributes into narsingh avtar to gave him fear and broke his ahankar(ego).

Nirbhau also means god keeping everyone in the fear. Ie-

Bhai Vich Soraj, Bhai Vich Chand
Koh Krori Chalt Na Anth ||

Bhai Vich Sabh Akar Hai Nirbhau Har Jio Saoi ||

Then Guru ji explained Nirvair meaning to sidhas:

Nirvair- God is free from Vair. God is not enemy but freind of all. One who does jaap of nirvair (akaal purkh)also becomes Nirvair.

Na Koi Varri, Nahi Bejhna Sagal Sang Humko Ban Aie ||

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Gyani said, this divine interpertation of japji sahib came from sant baba sunder singh ji bhindranvaley who had direct revealation/expereince with divine while reciting japji sahib. Then he wrote japji sahib teeka which is exteremly hard to comprehend by normal people. This teeka was further explained in katha by sant gurbachan singh ji bhindranvaley in simplified manner and then given to his student- sant baba kartar singh ji bhindranvaley who passed down to his students.
–

I’ve decided to post Giani Thakur Singh ji’s Japji Sahib vichar sagar deep divine meanings of gurbani which required gyani ji close to 80 hours to do the full japji sahib katha which is exteremly deep. This is for actual seekers who are willing to learn depth of gurbani. These are posted from http://www.sikhawareness.com and were translated by Neo.

One more thing, according to Giani Thakur Singh ji a person gains greater benefit from listening to the katha than by just reading it.

So I have managed with my limited buddi to translate just 1 file out of 81 audio files by gyani discourse in punjabi into my broken english..translations are not fully carbonn copy. I have translated whatever will be exteremely helpful to sangat. Mind you, in course of translation, i also have to make sure this stuff does not confuse the sangat..so i have kept it simple.

1st tape covers vast knowledge of “ikongkar”.

Here is the actual vichar of what ikongkar means:

Sidhas told guru ji – in vedas- there is aom, why did you add “ik” “ong” “kar” and made it “ikongkar”. Guru Ji said – aom means trinity (rajo, tamo, sato guni), is made of akar, okar, makar- akar is rajoguni represents bhrama(creator of world), okar is satogun represents vishnu(preserver) and makar is tamogun repersents shivji(destroyer). Guru ji asked sidhas, in this aom, show me where is vahiguroo who is the creator of these three dieties???

Sidhas all went in silence.

Guru ji further explained – Ik represents advait sidhant (non-duality)and it also break rules like – bhramin caste can only recite aom/ong, khatri can only listen to it but not recite and vaish/shadur caste cannot recite aom or listen. Guru Ji further asked sidhs if wives of bhramin, khatri, vaish/shadur have right to recite/listen aom? Sidh replied- no even they don’t. Guru ji replied and said – then the aom is only for bhramins..that’s why i have added- Ik in front.

Kar represents god in nirgun roop (non-existent, inaccessible). Kar is actual karan(cause)/karaj(task) roop of ong. God being in nirgun gave nourishment/power to bhrama (deity) to create this world, vishnu to perserve and shiv ji to destroy.

that’s why i have added- Ik infront which is advait (non-duality), ong – resosance(hound) which creates trinity and kar at the end to represent – God’s actual roop – Nirgun(non-existent, inaccesiable, agam, agochar) and made – Ikongkar like as if rain pours every-where..it’ belongs to everyone…anyone can recite it regardless of race, religion, creed, status… – men, women, children..anyone..because we actually reciting god’s name ultimately…no one has monoply over god.

Guru ji further told sidhas that we only recite one’s god name with no duality, sing his praises only, only talk about one, only worships one, only sevak of one.

Iko Jap iKO Salaihhe ||

Kar Ardh Bin Paichayan, Chaauro Ko Samadho Jo Ongkar painchayan ||

When we recite Ikongkar…it takes our surat(concentration) to upper realms naturally. Yogi sidhas usually recite aom aom to reach upper realms but since they are reciting aom they get darshan(vision) of three devta’s – bhram, vishnu, shiv instead of higher supreme reality. recitation is not complete. It’s only complete if one recites kar with aom or ikong because when we recite kar. It takes us to upper realm in dasam dwara where we get “Atam Anand/Bhram Anand” . There are two types of anand- 1. Bhram anand. 2. Yoga Ananda.. Bhram anand is never ending always infinte anand one gets compare to yoga anand which is temporary after surat goes down…yoga anand disappears. Guru Nanak dev ji wrote kar which has all the parkash.

To be continued. This is exteremely deep. This is only first file out 81 files of japji sahib i manage with my limited buddi able to translate gyani ji discourse in punjabi. May Vahiguroo give me bibek buddi and his grace i can try to translate all 81 files of japji sahib in my life as time goes by. I have probably have made many mistakes during course of translation..so bhul chuk maff sangat ji.

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tape 2 of 81:

Sidhas said, we understood there are six vaikhyan’s(understanding layers) of Ik. We managed to get all of them except padched roop of ik. Can you please explain us?

Guru Nanak dev Ji further explained:

Ik is free from “sajati” (human race) in other words can’t be hold under that category.

Ik is free from “vijati” (tree, animals, birds, 84 reincarnation of animals, change in evolution) in other words cannot be hold under that category.

Ik is free from “sway gat bhed” . Sidhas asked, how in sway gat bhed out of seed, tree and branches appears. Does whole creation comes out from him like that too and take a form? Guru Ji, said No- in Nirgun form (non transcedent) there is only nirgun non transcedent form nothing else. God does not have hand, eyes, ears but still god listens to everything and everyone, and present every where and see everything and everyone.

Ik is free from “Desh kal vashto”- God does not have any country, he is everywhere. He does not need passport or visa to visit places. Ik is also free from all realms ie- shiv puri, bhram puri, indar puri. Ik is sarab vyapak.

Ik is free from “Kaal(time/birth /death)”. He is free from time. He is free from birth/death. Guru Ji said, bhram, vishnu, shiv (aom) is bound within kaal? they are going to go one day even maya is within kaal(time). Why called bhrama, vishnu, shiv – bhrama(God in Nirgun form)? It’s only ik that is outside time(kaal) and free from time. Like for example- sun never stop giving its ray it’s earth that rotated around the sun causing sun set and sun rise.

Ik is free from upadhi like with wind, water moves that is called upadhi(change).

Ik orginal state in nirgun( non-transcedent) when ik decides to transform itself(not fully) into many roops/forms/transcedent state with maya. Maya gives birth to three gunas(attributes) – Rajo Gun , Tamo Gun And Sato Gun. Being with pure sato gun, maya, soul is called Isher(Ishvar).

We(Human) also have all three attributes- rajo gun, tamo gun, not purest sato gun.

“The first avastha(saupon avastha) is when the mind is interacting with sensory information, the second(jagrath avastha) when the senses are generally less active, but the mind is still projecting images and experience in sleep, and the third is dreamless sleep(sukhopath avastha), when the mind is not active but is really more akin to non-consciousness. ”

Isher(ishvar) also have above three upadhis(change) only difference isher upadhis(change) are powerful than human being.

Once Arjun asked krishan ji show me your vairaat saroop. Then Krishan showed isher huge saroop in which 7 ethers/sky are consider isher (head), 7 patals are consider his feets, vital force system is consider his nostrils, chand(moon) and sooraj(sun) are considered his eyes. His heart is considered as Vishnu and bhram and shiv are considerd his two hands. All nadis(oceans) are consider his veins and all the mountains are consider his bones and all the nature are considered his praticles(rom).

3rd upadhi in ishvar(isher) is – Abhya Kirat (sukhopat avastha/dreamless state). The upadhi(change) which is present in isher(dreamless state) is called Abhya kirat.

Now God(ik) does not have any of these three states(upadhis). He is above all. If we were to claim god to be in awaken state(jagrath avastha) that means god also has two other upadhis- dream state, dreamless state, that is wrong. Therefore, god(IK) is above all state.

I would like to share some gems I gained from Gyani Takhur Singh ji’s Japji Sahib Viakhya. Unfortunately, at that time in my life my Punjabi skills were very limited so I could not extract as much information as I wished; ie, I missed a ton. Nevertheless, I’ll share what I have and hopefully it will help. Note that I only wrote down points that are actionable. The actual katha itself is over 50 hours long in its totality.

• Jatt → Tiag → viaraag
• There is a big phall (reward) for reciting all of the Guru’s names in meditation. “Dhan Dhan Guru Nanak Dev Ji”…. All the way to “Dhan Dhan Mata Sahib Kaur Ji”.
• Bani of the fourth and ninth Guru are filled with vairaag.
• When reciting Bani, try your best to pronounce it correctly. Pronounciation mistakes are huge, like missing zeros in a cheque.
• Recognize that we have no power to speak or be silent, sit or stand, laugh or cry etc. Waheguru is the True Doer.
• Just sitting in sangat is beneficial because it helps to fix our bad karms
• Before doing any big karm (deed), make karah prasaad.
• Bhagti is difficult, it is like going against the flow of the current.
• Try to see God’s will as easy and for our benefit.
• Keep Fear of God in mind, it will make it easier to stay away from bad karms.
• To stay in Agya (The Guru’s hukum) is a huge seva.
• We learn sweet speech, rehni (to stay in rehit), behni (how to sit ), and dhiraj (forbearance) from the sadh sangat.
• Imagine that Waheguru is in your hirda while you are doing simran
• When you hear Bani and simran, think of it as the Guru singing to you. See it as Dhur ki Bani.
• Remember that that the jeev atma (your soul) and Waheguru are one and the same. The jeev’s saroop is the prakash that you see inside of you. Keep you dhian in this saroop as much as you can.